诸本无篇字。马云。内论手太阴、足少阴、足阳明之俞穴。独动不休。故名篇。
经脉十二（止）何也 甲乙作经脉十二。而手太阴之脉独动不休。何也。无足少阴阳明五字。张云。
手足之脉。共十二经。然惟手太阴、足少阴、足阳明三经。独多动脉。而三经之脉则手太阴之太渊。足少阴之
太溪。足阳明上则人迎。下则冲阳。皆动之尤甚者也。
是明胃脉也（止）故动而不止 甲乙。是、作足阳二字。
是也。志云。是明胃脉者。谓宗气荣气卫气。皆胃腑水谷之所生也。清气者。宗气也。积于胸中。上注于肺。
肺气从手太阴之经而行于十二经脉。其行也以息往来。故人一呼脉动而行三寸。一吸脉再动而行三寸。呼吸定
息。脉行六寸。呼吸不已。故动而不止。是以十二经中皆有动脉也。
上十焉息（止）不知其极 甲乙十八俱作出字。马云。上之从息而行者。可拟十分。下之伏于脏内者。
可拟八分。但不知其何道而来。何道而还。罔有抵极。张云。寸口手太阴脉也。上下言进退之势也。十八喻盛
衰之形也。焉、何也。息、生长也。上十焉息。言脉之进也其气盛。何所来而生也。下八焉伏。言脉之退也其
气衰。何所去而伏也。此其往还之道。真若有难穷其极者。志云。上十焉息者。谓胃腑所生之清气。如弓弩之
发尽。过于寸口。以应呼吸定息。下八焉伏者。谓胃腑所生之荣气。如水之下岸。流溢于中。而伏于胞内。简
案、三家之解。未知孰是。但张注似稍义通。然不如甲乙改十八。作出字之尤明晰也。
气之离脏也（止）故其行微 张云。凡脉气之内发于脏。外达于经。其卒然如弓弩之发。如水之下岸。
言其劲锐之气。不可遏也。然强弩之末。其力必柔。急流之末。其势必缓。故脉由寸口以上鱼际。盛而反衰其
余气。以衰散之势而逆上。故其行微。此脉气之盛衰。所以不等也。
胃气上注于肺（止）别走于阳明者也 甲乙。 、作颔。张云。胃气上注于肺。而其悍气之上头者。
循咽喉上行。从眼系入络脑。出 下。会于足少阳之客主人。以及牙车。乃合于阳明之本经。并下人迎之动脉。
此内为胃气之所发。而外为阳明之动也。牙车即曲牙。当是颊车也。（简案牙车之义详出经脉篇颊车注）
故阴阳上下（止）相倾者病 张云。此云阴阳上下者。统上文手太阴而言也。盖胃气上注于肺。本出
一原。虽胃为阳明脉。上出于人迎。肺为太阴脉。下出于寸口。而其气本相贯。故彼此之动。其应若一也。然
人迎属腑为阳。阳病则阳脉宜大而反小者。为逆。寸口属脏为阴。阴病则阴脉宜小而反大者。为逆。故四时气
篇曰。气口候阴。人迎候阳也。汪云。言阴阳动静。当如引绳平等。所谓脉有胃气者生也。若相倾则病矣。马
注。作引绳以相倾。谬。简案、五色篇云。脉之浮沉。及人迎与寸口气小大等者。病难已。马盖根据此以引绳为
病脉欤。（张志并同）然而禁服篇云。寸口主中。人迎主外。两者相应。俱往俱来。若引绳大小齐等。春夏人
迎微大。秋冬寸口微大。如是者名曰平人。知是汪注。得其旨矣。
冲脉者（止）此脉之常动者也 甲乙入足下无入字。入踝下有内字。温足胫。胫、作跗。张云。足少
阴之脉动者。以冲脉与之并行也。冲脉亦十二经之海。与少阴之络。同起于肾下。出于足阳明之气冲。循阴股
中内踝等处。以入足下。其别者邪出属跗上。注。诸络以温足胫。此太溪等脉。所以常动不已也。汪云。按
诸篇俱言冲脉上冲。惟此篇及顺逆肥瘦论。言冲脉并肾脉下行。简案、仲景取寸口跗阳太溪。即手太阴、足阳
明、足少阴之脉也。
荣卫之行也 甲乙作卫气之行也。
气何由还 张云。荣卫之行。阴阳有度。若邪气居之。则其营运之道宜相失也。又何能往还不绝。因
问其故。
夫四末（止）此之谓也 张云。四末、四肢也。十二经皆终始于四肢。故曰阴阳之会。而为气之大络也。
然大络虽会于四肢。复有气行之径路。谓之四街。（卫气篇头胸腹胫各有街）凡邪之中人。多在大络。故络绝
则径通。及邪已行而四末解。彼绝
此通。气从而合。回还转输。何能相失。此所以如环无端。莫知其纪也。马云。此四街。为荣卫二气之经路。
故大络虽或阻绝。而径路则自相通。彼逢邪气大寒之时。手足固尝懈惰。及懈惰已毕而少解。则二气复从而合。
相输如环。尚何相失之有哉。
各版本中无“篇”字。马莳注：本篇论述手太阴、足少阴、足阳明三经的腧穴，唯独这些部位的脉搏跳动不止，因此以“动输”命名此篇。
十二经脉（止）为何？《甲乙经》作“十二经脉”。而手太阴脉唯独跳动不止，为什么呢？原文缺失了“足少阴”、“足阳明”五个字。张景岳注：手足共有十二条经脉，然而只有手太阴、足少阴、足阳明这三条经脉，唯独有多处明显的动脉搏动，这三条经脉的动脉分别是：手太阴经的太渊穴，足少阴经的太溪穴，足阳明经上部的人迎穴，下部的冲阳穴，这些都是搏动特别显著的地方。
这里阐明的是胃脉（止）所以跳动不止。《甲乙经》中，“是”字写作“足阳”二字。
是的。张志聪注：这里阐明胃脉，是指宗气、营气、卫气，都是胃腑受纳水谷所化生的。清气，即宗气，积聚在胸中，向上注入肺脏。肺气沿着手太阴经运行于十二经脉之中，它的运行随着呼吸一出一入。所以人每呼气一次，脉搏跳动两次，前行三寸；每吸气一次，脉搏跳动两次，前行三寸。一呼一吸之间（定息），脉搏前行六寸。呼吸不停，所以脉搏跳动也不停。因此十二经脉中都有动脉搏动。
上行十分之息（止）不知道它的极限。《甲乙经》中“十八”都写作“出”字。马莳注：向上顺着呼吸运行的部分，可以比拟为十分；向下潜伏在脏腑内部的部分，可以比拟为八分。只是不知道它从什么道路而来，从什么道路回去，茫茫然没有尽头。张景岳注：寸口是手太阴经的脉位。“上”、“下”说的是进退的趋势。“十八”比喻盛衰的状态。“焉”，是何的意思；“息”，是生长的意思。“上十焉息”，是说脉搏前进时其气旺盛，是从哪里来而生发的呢？“下八焉伏”，是说脉搏后退时其气衰退，到哪里去而潜伏呢？这种往还的道路，确实好像难以穷尽其极限。张志聪注：“上十焉息”，是指胃腑所化生的清气，像弓弩发射完毕一样，超过寸口，以应合呼吸定息之时；“下八焉伏”，是指胃腑所化生的营气，像水流下岸一样，流溢于中间，而潜伏在胞宫之内。简案：以上三家的解释，不知道谁是对的。但张景岳的注解似乎稍微义理通达，然而不如《甲乙经》将“十八”改为“出”字那样更加明晰。
气离开脏腑的时候（止）所以它的运行微弱。张景岳注：凡是脉气内发于脏腑，外达于经脉，那突然之间就像弓弩发射，像水流下岸，说的是那种强劲锐利的气，不可阻挡。然而强弩之末，力量必然柔和；急流之末，势头必然缓慢。所以脉气从寸口以上到达鱼际，虽然旺盛反而衰退其余的气，以衰退散失的趋势逆向向上，所以它的运行微弱。这就是脉气盛衰不相等的缘故。
胃气向上注入肺（止）另外走向阳明经的。《甲乙经》中，“颔”字写作“颌”。张景岳注：胃气向上注入肺，而那剽悍之气向上到头部的，沿着咽喉上行，从目系进入络属脑部，出于下颌下方，会合于足少阳经的客主人穴，以及牙车穴，于是与阳明经的本经相合，并下行至人迎动脉处。这是内在由胃气所发动，而外在表现为阳明经的搏动。牙车就是曲牙，应当是颊车穴。（简案：牙车的含义详见《经脉篇》颊车穴的注释）
所以阴阳上下（止）相互倾侧就会生病。张景岳注：这里说的阴阳上下，统指上文的手太阴经而言。大概胃气上注于肺，原本出自同一根源，虽然胃属于阳明脉，向上出于人迎；肺属于太阴脉，向下出于寸口，但它们的气本是贯通的，所以彼此的搏动，反应如同一致。然而人迎属于腑为阳，阳病则阳脉应该大反而小，这是逆证；寸口属于脏为阴，阴病则阴脉应该小反而大，这也是逆证。所以《四时气篇》说：气口候察阴气，人迎候察阳气。汪昂注：意思是阴阳动静，应当像拉紧的绳子一样平等。这就是所谓脉有胃气就能生存。如果相互倾侧就会生病。马莳注：解释为像拉紧的绳子一样相互倾侧，是错误的。简案：《五色篇》说：脉的浮沉，以及人迎与寸口气的大小相等，病情难愈。马莳大概是依据这个将“引绳”理解为病脉吗？（张志聪也相同）。然而《禁服篇》说：寸口主内伤，人迎主外感。两者相应，俱往俱来，像拉紧的绳子大小齐等，春夏人迎微大，秋冬寸口微大，像这样的人叫做平人。由此可知汪昂的注解，得其宗旨了。
冲脉（止）这是脉象常动的部位。《甲乙经》中“入足下”无“入”字，“入踝下”有“内”字。“温足胫”中，“胫”写作“跗”。张景岳注：足少阴经之所以有搏动，是因为冲脉与它并行。冲脉也是十二经脉的海，与足少阴经的络脉，同起于肾下，出于足阳明经的气冲穴，沿着大腿内侧、内踝等处，进入足底。其中别行的分支斜出属连于足背，灌注于诸络脉以温暖足胫。这就是太溪等脉所以常常跳动不止的原因。汪昂注：按各篇都讲冲脉向上冲，只有本篇及《顺逆肥瘦论》，讲冲脉伴随肾脉下行。简案：张仲景取寸口、跗阳、太溪，即是手太阴、足阳明、足少阴的脉象。
营卫的运行。《甲乙经》作“卫气的运行”。
气从哪里返回？张景岳注：营卫的运行，阴阳有一定的法度，如果邪气占据其中，那么它们营运的道路就会失常，又怎么能往来不绝呢？因此询问其中的原因。
那四肢末端（止）说的就是这个道理。张景岳注：四末，就是四肢。十二经脉都终结和起始于四肢，所以称为阴阳交会之处，并且是气的大的络脉。然而大络虽然在四肢交会，又有气运行的路径，称为四街。（《卫气篇》说头、胸、腹、胫各有街）凡邪气中人，多在大络，所以络脉闭塞则径路通畅，等到邪气已行而四肢舒缓，那个闭塞的这个通畅，气从而汇合，回还转输，怎么会失常呢？这就是所以像环一样没有端点，不知道它的纪纲所在。马莳注：这四街，是营卫二气的路径。所以大络虽然有时阻绝，而径路则自然相通。那些遇到邪气和大寒的时候，手脚固然曾经懈怠懒惰，等到懈怠懒惰结束而稍有好转，那么二气又重新汇合，相互输送像环一样，还有什么失常的呢？
All versions lack the character "Pian" (Chapter). Ma Shi's commentary: This chapter discusses the Shu-accumulation points of the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians. Only the pulses at these locations beat incessantly, hence the chapter is named "Dongshu" (Movement and Transmission).
Why do the Twelve Meridians (stop) [pulse]? The *Jia Yi Jing* reads "Twelve Meridians". And why does the pulse of the Hand-Taiyin meridian alone beat without ceasing? The original text lacks the five characters "Foot-Shaoyin" and "Foot-Yangming". Zhang Jingyue's commentary: There are twelve meridians in total between the hands and feet. However, only the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians have distinct arterial pulsations. The specific arteries for these three meridians are: Taiyuan (LU-9) of the Hand-Taiyin Lung Meridian; Taixi (KI-3) of the Foot-Shaoyin Kidney Meridian; Renying (ST-9) superiorly and Chongyang (ST-42) inferiorly of the Foot-Yangming Stomach Meridian. These are all sites where the pulsation is particularly pronounced.
Here it elucidates the Stomach Meridian (stop) therefore it beats without stopping. In the *Jia Yi Jing*, the character "Shi" (This) is written as the two characters "Zu Yang" (Foot-Yang).
Correct. Zhang Zhicong's commentary: To elucidate the Stomach Meridian here refers to Zong Qi (Gathering Qi), Ying Qi (Nutritive Qi), and Wei Qi (Defensive Qi), all of which are generated from the water and grain processed by the Stomach Fu organ. The Clear Qi is Zong Qi, which accumulates in the chest and flows upward into the Lungs. Lung Qi travels along the Hand-Taiyin Meridian to circulate through the Twelve Meridians. Its movement corresponds with respiration. Thus, with each exhalation, the pulse moves forward three cun; with each inhalation, the pulse moves forward three cun. During the interval between breaths (Ding Xi), the pulse moves six cun. Since respiration never ceases, the pulse beats without stopping. Therefore, there are arterial pulsations within all twelve meridians.
Upward ten parts of respiration (stop) not knowing its limit. In the *Jia Yi Jing*, "Shi Ba" (Eighteen) is written as "Chu" (Exit). Ma Shi's commentary: The portion moving upward following respiration can be likened to ten parts; the portion sinking inward into the Zang organs can be likened to eight parts. However, we do not know the path by which it comes nor the path by which it returns, boundless and without an endpoint. Zhang Jingyue's commentary: Cun Kou is the pulse position of the Hand-Taiyin Meridian. "Up" and "Down" refer to the momentum of advancing and retreating. "Eighteen" symbolizes the form of flourishing and declining. "Yan" means "what"; "Xi" means "growth". "Up ten yan xi" means that when the pulse advances, its Qi is vigorous; from where does it come and grow? "Down eight yan fu" means that when the pulse retreats, its Qi declines; where does it go and hide? The pathway of this going and returning truly seems difficult to exhaust its limits. Zhang Zhicong's commentary: "Up ten yan xi" refers to the Clear Qi generated by the Stomach Fu, which, like a bow releasing an arrow completely, exceeds Cun Kou to correspond with the Ding Xi (interval between breaths). "Down eight yan fu" refers to the Ying Qi generated by the Stomach Fu, which flows down like water descending a bank, overflowing in the middle, and hiding within the Bao (uterus/pelvic cavity). Commentary: Among the interpretations of these three scholars, it is unclear which is correct. However, Zhang Jingyue's annotation seems slightly more coherent in meaning, yet it is not as clear as the *Jia Yi Jing*'s alteration of "Shi Ba" to "Chu", which is far more explicit.
When Qi leaves the Zang organs (stop) therefore its movement is subtle/weak. Zhang Jingyue's commentary: Whenever Meridian Qi originates internally from the Zang organs and reaches externally to the meridians, it suddenly acts like a released crossbow or water cascading down a bank, describing a forceful and sharp Qi that cannot be restrained. However, the end of a strong crossbow's arrow must be soft; the end of a rapid current must be slow. Thus, as Meridian Qi moves from Cun Kou upwards to Yu Ji (LU-10), although vigorous, the remaining Qi actually declines. Moving against this trend of decline and dispersion, its movement becomes weak/subtle. This is why the prosperity and decline of Meridian Qi are unequal.
Stomach Qi flows upward into the Lungs (stop) and separately travels to the Yangming Meridian. In the *Jia Yi Jing*, the character "He" is written as "Han" (Chin/Jaw). Zhang Jingyue's commentary: Stomach Qi flows upward into the Lungs, while its Piao Han (vigorous/fierce) Qi that ascends to the head follows the throat upward, enters the brain via the eye system, exits below the chin, meets the Guest Master point (Kechunren, GB-4) of the Foot-Shaoyang Gallbladder Meridian, and reaches the Yache point, then merges with the primary channel of the Yangming Meridian itself, descending together to the Renying (ST-9) arterial pulse. This is internally the manifestation of Stomach Qi and externally the movement of the Yangming Meridian. Yache is Quya, which should be Jiache (ST-6). (Commentary: The meaning of Yache is detailed in the annotation for Jiache in the *Meridians Chapter*).
Therefore, Yin and Yang above and below (stop) mutual tilting leads to disease. Zhang Jingyue's commentary: Here, "Yin and Yang above and below" collectively refers to the Hand-Taiyin mentioned earlier. Generally, Stomach Qi flowing upward into the Lungs originates from the same source. Although the Stomach belongs to the Yangming Meridian, emerging superiorly at Renying; and the Lung belongs to the Taiyin Meridian, emerging inferiorly at Cun Kou, their Qi is inherently connected. Thus, their respective pulsations respond as one. However, Renying belongs to the Fu organs and is Yang; if Yang is diseased, the Yang pulse should be large but is small instead—this is a contrary/reverse pattern. Cun Kou belongs to the Zang organs and is Yin; if Yin is diseased, the Yin pulse should be small but is large instead—this is also a reverse pattern. Therefore, the *Four Seasons Qi Chapter* states: Qi Kou observes Yin, Renying observes Yang. Wang Ang's commentary: This means Yin and Yang, movement and stillness, should be equal like a taut rope. This is what is meant by "having Stomach Qi in the pulse indicates life." If they tilt against each other, disease occurs. Ma Shi's commentary: Interpreted as "tilting like a taut rope," which is erroneous. Commentary: The *Five Colors Chapter* states: When the floating/sinking of the pulse, and the size equality of Renying and Qi Kou indicate disease, it is difficult to cure. Did Ma Shi base his interpretation of "taut rope" on pathological pulses? (Zhang Zhicong agrees). However, the *Forbidden Treatment Chapter* states: Cun Kou governs internal conditions, Renying governs external conditions. They correspond, coming and going together, equal in size like a taut rope. In spring and summer, Renying is slightly larger; in autumn and winter, Cun Kou is slightly larger. Such a person is called a healthy individual. Thus, Wang Ang's annotation captures the essence.
The Chong Mai (stop) this is the site of constant pulsation. In the *Jia Yi Jing*, "Ru Zu Xia" lacks the character "Ru" (Enter); "Ru Huai Xia" has the character "Nei" (Inside). "Wen Zu Jing" has "Jing" written as "Fu" (Dorsum of foot). Zhang Jingyue's commentary: The reason the Foot-Shaoyin Meridian has pulsation is because the Chong Mai runs parallel to it. The Chong Mai is also the Sea of the Twelve Meridians. It originates together with the collaterals of the Shaoyin Meridian below the kidney, emerges from Qichong (ST-30) of the Foot-Yangming Stomach Meridian, follows the medial aspect of the thigh, the ankle, etc., and enters the sole of the foot. Its branch diverges obliquely to the dorsum of the foot, pouring into the various collaterals to warm the legs and feet. This is why the pulses at Taixi and elsewhere constantly beat without stopping. Wang Ang's commentary: All chapters state that the Chong Mai rushes upward; only this chapter and the *Smooth and Obese Discussion* state that the Chong Mai descends alongside the Kidney Meridian. Commentary: Zhang Zhongjing takes Cun Kou, Fuyang, and Taixi, which correspond to the Hand-Taiyin, Foot-Yangming, and Foot-Shaoyin meridians respectively.
The circulation of Ying and Wei Qi. The *Jia Yi Jing* reads "The circulation of Wei Qi".
From where does Qi return? Zhang Jingyue's commentary: The circulation of Ying and Wei Qi follows the measure of Yin and Yang. If pathogenic factors occupy them, their pathways of operation would be lost/disordered, how could they continue to go and return without interruption? Hence, he asks for the reason.
The four extremities (stop) this is what is meant. Zhang Jingyue's commentary: Si Mo refers to the four limbs. The Twelve Meridians all terminate and originate in the four limbs, hence they are called the meeting of Yin and Yang, and the great collaterals of Qi. However, although the great collaterals meet in the four limbs, there are also pathways for Qi circulation called Si Jie (Four Streets). (The *Wei Qi Chapter* states that the head, chest, abdomen, and shanks each have their own Street). Generally, when pathogens attack humans, they often affect the great collaterals. Thus, when collaterals are blocked, the main pathways become open. Once the pathogen has moved and the four limbs relax, the blocked part opens and the open part closes; Qi then converges, returning and transmitting. How could it be disordered? This is why it is like a circle without beginning or end, unknown in its chronology. Ma Shi's commentary: These Four Streets are the pathways for Ying and Wei Qi. Therefore, even if the great collaterals are occasionally obstructed, the pathways naturally remain connected. When encountering pathogenic factors and severe cold, the hands and feet indeed become sluggish and lazy. But once this sluggishness ends and slight relief occurs, the two Qi types converge again, circulating mutually like a ring. How could there be any disorder?